5. CHAP. V. Of Dreams; chiefly out of Judg. 7:13.
CHAP. V. Of Dreams; chiefly out of Judg. 7:13.
The Jews seem to make three sorts of dreams. The first they account altogether natural. The second mere divine, as when one is cast into a sleep by God, and in the same is warned of things secret and hidden: as we know was done in the first man Adam, when Eve was framed out of his side. For the Lord cast him into a slumber, and (therein) instructed him of the conjunction between Christ and his Church. The same we know was done to Abraham, when as God cast him into a sleep, in the midst, between the pieces of flesh, and told him what should happen unto his seed many years after. The third sort of dreams is mixed of them both, and is common with the prophets, when natural sleep cometh upon them: but yet God is present with them in their sleep, and instructeth them of things to come; of which sort was that of Jacob, about the vision of the ladder.
And seeing we purpose to speak somewhat largely of dreams, we will first see what may be said of them by natural reason; and secondly, how much must be attributed unto them by the word of God. Concerning the first,
Aristotle, Hippocrates, Galen, and diverse other famous philosophers have
written much; and among others, Aristotle in his little book De divinatione per sommium, (if that were his, and yet no doubt but it is both learnedly and clerkly written) first saith, that this kind of divination by dreams, is not utterly to be rejected, because commonly very much is attributed thereunto: and those things which be received in a manner of all men, are never altogether false. And he saith moreover, that there be many dreams, whereof there may be yielded a very fit and convenient reason, which (as experience teacheth) deceive not men, but fall out true: therefore it were not well to despise all manner of divination by dreams. Yet we must take heed, that we be well advised in admitting of them; seeing it is a very hard matter to show the causes of them; for that nature on this behalf worketh most obscurely.
And Aristotle doth not think, that visions are sent by God: saying, that if they were sent by him, he would give them to such as are good and wise men; but we see by experience that it is otherwise. For the foolish and simple do many times prevail in this faculty. Moreover, the brute beasts have their dreams; but who will say that God giveth them the power of divination? Neither are visions occupied about the fantasy of men in their sleeps, to this end, that thereby they should prognosticate things to come.
And besides, if God did send such visions, he would rather do it in the day time, that men might with more diligence consider of them: neither can we easily judge, why he hath chosen the night for such a purpose.
And to conclude, seeing God is not envious, he would not so obscurely warn them, whom he would have to be instructed in the things to come; but he would show those things clearly and plainly: but dreams are so dark and obscure, that for the interpretation of them, men must repair to prophets and soothsayers. These things are gathered in a manner out of Aristotle, whereby he wholly transferreth this thing from God unto nature: as though
the causes of dreams should be drawn from thence. But of those things I will entreat more, when I come to speak of dreams, according to Divinity. I will now declare what he hath of this matter.
2. Dreams (saith he) are either signs, or causes; or else they are chanceably, and by fortune applied to those things, whereunto they are referred. And every one of these three kinds is thus expounded. He saith, that dreams are sometimes signs of the affections of the body or mind. For by them is declared very many times, what humors do abound, bear rule, and do most of all offend in man's body. For shows and likenesses of things are raised according to the quality of nature, and temperature of humors prevailing in the body. Where choler aboundeth, there flames, fire, coals, lightening, brawling's, and such like are seen. If that melancholy have the upper hand, then smoke, great darkness, all black and ill-favored things, dead courses, and such like, present themselves. But phlegm raiseth up the likeness of showers, rains, floods, waters, hail, ice, and whatsoever else hath plenty of moisture joined with coldness. By blood are stirred up goodly sights, clear, white, and fragrant, and such as resemble the common pureness, and usual form or face of things. Neither are these things neglected of the physicians. For even they themselves (as Hippocrates and Galen report) do very diligently examine their patients touching them: because thereby they can find out the temperature of those humors, which lie hidden within the body.
But the cause why men do perceive the nature of these motions by vision, when they are asleep, and not waking, is this; for that they are always but small, and the sense of them vanisheth as soon as we awake. For outward things which are still in our eyes, draw us to stronger motions another ways; but being quiet from outward business, we surcease, and are free from the
grosser things, which occupied our senses. Wherefore our fantasy doth apprehend those sights and likenesses of things, which humors always raise in us, rather while we are asleep, than when we are waking. And that we perceive small things far better, when we be asleep, than when we be awake, it appeareth hereby; in that we judge every small noise to be great thunders. And if there happen but a little sweet phlegm, to remain upon the tongue or roof of the mouth, we think that we taste either honey, or sugar, or sweet wine, or some dainty meats: and sometime that we eat and drink very liberally. Wherefore, those that be but small motions of humors, do appear in the time of sleep to be exceeding great. For which cause the physicians may hereby know the beginnings and occasions of very many diseases.
Dreams also are certain signs of the affections of the mind; as of desires, hope, joy, and mirth, and also of perfect qualities. Wherefore fearful men do see other manner of things, than men of courage; covetous men other things, than they which be in hope; also the learned are wont to have far other manner of dreams, than the country man, or crafts-man hath. For even when we sleep, the mind is occupied about those things, which we are continually or commonly doing. There is also another thing to be considered, as we are well admonished by Galen: that there be certain kinds of meats, which being naturally choleric, phlegmatic, or melancholic, do by reason of their quality stir up about the fantasy of men in their sleep, as it were shapes and similitudes of things agreeable to those humors; although the temperature of the bodies of such, do not of itself offend by those humors. Which thing also a physician must observe in dreams; namely to see what manner of meat the sick man used. Yea and wine (as teacheth
Aristotle) being immoderately taken, doth in the time of sleep make many deformed shapes of things.
When a dream is a sign, it is referred to the cause, namely to those superfluous humors which it betokeneth. And then it may also be called a sign of some event to follow; for that from the self-same cause, that is, from the humors which are betokened, either health or sickness may be derived.
Wherefore a dream, as it is a sign of the humor; so it giveth also a token of the effect that shall arise of it. For of the same cause, to wit, of the humor, ariseth as well the disease, as the dream. But yet have they not relation semblably one of another. For sickness or health be no tokens of dreams.
3. But now let us see how dreams may sometimes be called causes: that happeneth, when one is moved by a dream, either to do or to make trial of anything. As when one is cured of the spleen, because he bled upon the back of his hand: for so he was taught to do in his dream. And sometimes it comes to pass in learned men, that they find out those things, which they be in doubt of, in such books, where they saw themselves in their dream both to find and to read them. But let us consider the third part of the distinction, which we brought: namely, when dreams do happily or by chance, betoken things which afterward fall out. That takes place in such matters, the cause whereof consisteth not in ourselves, but is rather distant and far removed.
As if we should see a victory, or an overthrow given in a camp, a great way off from him; or else one that is absent, to be advanced to exceeding great honor. These things are joined together (as the Peripatetics say) by chance, and cannot be compared together, either as causes, or as signs. Even as when we talk of any man, if happily the same party come in the meanwhile, we say Lupus in fabula, The wolf is in presence. And yet the talking with him was neither cause, nor token of his coming. So therefore, these things are said to be joined by chance, and also seldom have success. For this is the nature of things that come by chance; to happen but seldom.
4. Moreover, Aristotle hath taught, who they be, that before others know many things aforehand by dreams, and this he ascribeth chiefly unto such as are idle and full of words: next to melancholic and phrentike persons, alienated both from their mind and senses. Somewhat also he seemeth to grant unto kinsfolk and friends. For these kinds of men dream very much in their sleep. Prattlers in very deed and idle persons be altogether in their muses, whereby they are fraughted inwardly with phantasies and visions.
And those which are troubled much with melancholy, do, by reason of the strength and nature of that humor, dream of very many things, and moreover are wont to be much given to private cogitations. The phrentike sort also, because their mind is void both of the knowledge of the outward senses, and eke of the use of reason, therefore they be wholly given up to idle imaginations. Lastly, friends do therefore in their dreams see many things of their friends, because they be full of thought and care for them. All these now rehearsed are wont to foretell sundry things by their dreams, because in such a diverse, and in a manner infinite sort of dreams and visions, it is not possible, but that some things should otherwhile happen true. They that exercise themselves all day long in shooting, oftener hit the mark, than others which do shoot but now and then: and they which spend the whole day in playing at tables or dice, cast many more happy chances, than they which seldom or little sport themselves in that kind of pastime.
But it is to be understood, that those signs, which be attributed unto dreams, as touching the first sort already declared, are not of necessity, because they may be hindered: and yet this proveth not, but that they may be signs. For this also cometh to pass in the clouds, which undoubtedly be tokens of rain; when as nevertheless they be sometime scattered with the wind before it rain. Also urine hath tokens both of sickness and health,
when as yet the effect may be hindered by more vehement causes. And the same likewise happeneth in the pulses. Yea and even the counsels, which we have purposed and determined of with great deliberation, are oftentimes stayed, because of things that fall betwixt, by the occasion whereof we cannot proceed any further. Therefore no marvel, if the same thing come to pass in dreams, seeing they be signs of things not fully perfected, but rather new begun: and the weak and feeble motions of humors may easily be stayed by many other causes.
5. Democritus doth on this wise expound those kind of dreams, which represent things coming by chance, and are far distant. There is somewhat
(saith he) ever flowing from the things themselves, and carried even unto the bodies of them that sleep, affecting them with the quality and similitude which they bring with them: and he affirmeth that in two respects it is more easily perceived rather in sleep than waking. First, because the air is most easily moved in the night, as we see it falleth out in the water: when it is stricken with a stone, a great many circles are made with that stroke, and driven a great compass about, except there be some contrary motion to let.
But the air is quieter in the night than in the day, because it is not driven into diverse parts by the confluence of creatures moving themselves.
Another cause is, for that every little stir and noise is very easily perceived by them that be asleep. And to conclude; this author also doth not refer the causes of dreams unto God, no more than Aristotle doth. But Galen in his book which he wrote of divining by dreams, teacheth thus much above others: when as we see in our dreams, those things which we neither did nor thought of, they are not to be referred either unto arts or habits, or custom of such things as came to pass while we were waking, but unto humors.
This rule seemeth to tend to this end, that we may understand, of what things dreams are to be counted signs. And he granteth, that these things are better known by night than by day, because then the soul descendeth to the lowest and deepest things in a man's heart, where it perceiveth the more easily what is there. And he tells of a certain man, who being asleep, imagined that his leg became a stone; which when many thought that it pertained to his servants, the same leg of his within a few days fell into a palsy. Another thought with himself that he was sunk up to the throat in a cistern full of blood, out of which he could no manner of way escape: but that showed that blood very much abounded in him, and that it was needful for him to have it abated. He maketh mention also of another, which dreamed on his sick day, that he saw himself washed in a hothouse; who shortly after fell into an exceeding great sweat. Moreover (saith he) men when they are asleep, imagine themselves sometimes to have so great a burden upon them, that they are not able to bear the weight of it: and at another time, that they are so light and so nimble, as if they were running, and after a manner, flying. All these things (saith he) are tokens either of the excess or the want of humors.
Hippocrates as concerning these things writeth in a manner the self-same; namely, that the mind in the day time doth distribute his powers into the senses and other faculties; but that in the night it draweth them into the inward parts, and for that cause doth know them the better. Yet he saith, that there be certain divine dreams whereby are foretokened calamities unto cities, peoples, and some certain great men. For the expounding of which dreams, some there be that profess certain arts, to the which yet, he himself seemeth to attribute very little. And when by dreams it is noted, that the humors offend or annoy us, then (saith he) they are to be holpen by good
diet, by exercise and medicines. And whether they be good dreams or bad, he would have us to use prayer. When health is signified, we must then pray
(saith he) to the sun, to Jupiter of heaven, to Jupiter possessor, to Minerva, to rich Mercury, and to Apollo. But if they be unlucky dreams, pray then
(saith he) to the gods, which turn evils from men: as to the gods of the earth, and other petty gods. Wherefore Hippocrates, either was or else would seem to be superstitious: but truly for my part, as touching true religion I mislike not, (nay rather I very well allow of it) that if we be troubled at any time with fearful dreams, we should repair to God, praying him to return from us those evils, if there be any, that do hang over our heads.
6. There is another kind of dreams, which proceedeth from an outward cause: namely, of the power, or (as they commonly speak) of the influence of the heaven, which changeth the air: and this once touching our bodies, maketh them of a new kind of quality; whereupon arise diverse appearances and forms of things to men asleep. Wherefore there be many effects that come from heaven, whereof it bringeth forth some in the fantasy, and in the faculty or power of imagination, and other some in the things themselves: and this may be easily showed by an example. The rain undoubtedly hangeth in the air or clouds, and before the rain fall, there is such a change in a crow's imagination, that by and by he beginneth to call. Wherefore the effects that be in the fantasy of dreamers, and in the thing, do undoubtedly come both of one cause: yet have they great diversity, by reason of the subjects, in which they fall out. And no doubt, but there is a little kind of likeness between these effects: but it is very hard to see the manner of this proportion or analogy. And if it be agreed upon, that the cause of such effects or affections is in the stars, who yet can refer these signs to their
own proper cause, that is, unto some stars rather than to others? Surely I think very few. I will not say none are able to do it. And yet besides, if they should be referred to their proper stars, what can we judge will come to pass by them, especially as touching things contingent, seeing judicial astrology was ever accounted a most uncertain art?
And to conclude; the forms and similitudes, which are said to foretoken the events of things to come, are so doubtful and uncertain, as it seemeth, that nothing can be surely determined by them. Hereunto moreover is to be added, that seeing dreams (as it hath been declared) may come, not of one cause, but of many; we shall easily fall into error, if among those many causes, we hold us to any one. Wherefore we are to suspend our judgment, and not lightly to divine of anything upon dreams, seeing that they may more easily be judged of by the events, than the events can be conjectured of by them. Now then, there remaineth only a certain suspicion to be had by dreams, and which also must be but very slender. Those two most famous poets (I mean Homer and Virgil) feigned two sundry gates of dreams: the one of horn, and the other of ivory; the horn they attribute to true dreams, but the ivory to false dreams: and (as they say) there passed a greater number of dreams through the ivory gate, than through the horn gate.
Wherefore in judging of natural dreams, let us not pass the measure of suspicion; neither let us cleave too much unto visions. For it is not the part of Christian men to lean unto perilous and uncertain conjectures, more than is meet. For while they be over-earnest about these, they omit things of more importance: besides that, the devil doth oftentimes intermeddle these things of purpose, either to drive us to do that which is evil, or to withdraw us from that which is good.
7. But now let us see what we must determine concerning dreams put into us either by God, or by the devil. Whensoever anything is foreseen in dreams by the help of God, or his angels, two things are required. The first is, that certain marks or images of the things which are showed, do print some kind of form in our fantasy or imagination. Secondly, that there be added judgment, whereby we may be able to know what these things do import. Touching the first, we must understand, that these tokens and images are many times cast into our senses, by reason of those things, which God maketh outwardly to appear: as when Baltazar, that succeeded
Nebuchadnezzar, saw the fingers of a hand writing upon the wall; as we read in Daniel. And sometimes images and likenesses are described in the very imagination or fantasy, without any external sight: and this happeneth two ways. For either the forms or similitudes laid up in the mind, are called for back again by God, to such use as liketh him (as when to Jeremiah was showed a seething pot turned toward the north) or else new forms are showed, which were never known before to the senses: as if the forms and likenesses of colors should be showed to a man blind from his nativity. And in this kind of divination, the images or forms are instead of letters. For even as they be ordered and disposed, so are the oracles diversely given: like as by the diverse changing of letters, our speeches and sentences are many ways varied.
Teachers which instruct scholars, may by their pains and diligence in teaching, print sundry kinds of images in the minds of their hearers; although it be not in their power to give them judgment, and the very right understanding of things. But God giveth both, yet not always indeed at once. For into some, he otherwhile instilleth only forms of things, as he did unto Pharaoh, unto his butler, and to his baker, and likewise to the king of
Babylon; all which had need of an interpreter to expound their dreams; as Joseph and Daniel. And verily, those to whom are showed only the signs of things to come, are not in very deed accounted prophets; forsomuch as they have only a certain degree and entrance, and as it were a step unto prophesying: even as Caiaphas the high priest is not to be accounted for a prophet, seeing he understood not what he spake.
8. But why God would otherwhile open by dreams unto kings and princes, things afterward to follow, there are (as I now remember) two reasons. The one, because he had a regard unto the people and nations which they governed. For if the great dearth, which was approaching, had not been signified unto Pharaoh, Egypt had utterly perished with famine. Secondly, it was the counsel of the Lord, by the interpretation of these dreams, to make those prophets and holy men known to the world, which lay hidden before: which thing the holy scriptures testify came to pass in Joseph. And the Ethnic historiographers also write many things of the dreams, which princes sometimes have had. Some of the which Tertullian mentioneth in his book
De anima; as of Astiages dream, concerning his daughter Mandane; likewise of Philip of Macedonia, and of Julius Octavius, whom Marcus
Cicero saw in a dream, being but a child, and afterwards meeting with him, knew him by that dream: and diverse such like things are recited by the same father.
9. But these things being omitted, let us confirm by testimony of the scripture (which is easy to be done) that some dreams are sent by God.
Matthew testifieth, that Joseph the husband of Marie was thrice warned by the angel. Pilate's wife also by a dream understood, and caused her husband to be told, that he should not condemn innocent Christ. And in the 16th of the Acts, a man of Macedonia appeared unto Paul in a dream, and moved
him to go into Macedonia. And the Lord commanded the same Paul in a dream, that he should not depart from Corinth, because he had an exceeding great number of people in that city. I could recite many more places both of the Old and New Testament, but that the time will not permit. Philo Judaeus
(as Jerome in his book De viris illustribus testifieth) wrote five books of dreams, immitted by God. Cyprian also reporteth, that in his time certain things were showed in sleeps, which made to the edifying of the congregation: and it was not a little, but rather a great deal of credit that he gave unto them.
But Augustine in his 12. De genesi ad litteram, the third chapter saith, there are three kinds of visions. The first (he saith) pertaineth to the outward senses, which he calleth corporal: again, another sort he calleth spiritual, which consisteth of shows or images, and have place about the fantasy or power imaginative: and the last kind he nameth intellectual, because they be only comprehended by reason and judgment of the mind. But those which he maketh imaginative; namely, the second sort, he showeth (as we also declared a little before) that they do not make prophets: and saith, that Joseph was a far truer prophet than Pharaoh. And the self-same thing may we say of the soldier, that in Gideon's hearing interpreted the dream of his fellow-soldier, to wit, that he rather was the prophet, than he that had the vision. But in this order or degree of prophets, Daniel exceeded all others.
For he not only interpreted the king's visions, but even when the king had forgotten what he had seen in his sleep, he was able to call it to his remembrance. Moreover, he not only interpreted what visions other men had, but also was instructed from God in things that he himself had seen.
10. Sometimes also dreams come of the devil. For Augustine in his book before alleged De genesi ad litteram, telleth of one possessed with a devil,
which by a vision told the very hour that the priest should come unto him, and by what places he passed. And we are not ignorant, that among the Ethnics, there were oracles, where men abode all the night, to obtain the interpretation of their visions and dreams: such was the oracle of Amphiarias, Amphilocus, Trophonius, and Aesculapius. In those places, an evil spirit showed them that were asleep, medicines and remedies to heal their sick folks; at which time also they gave answer as touching other matters. And for the obtaining of such dreams and visions, they which came to inquire of anything, were enjoined to use certain choice of meats, to lie apart from others, and to have certain days of cleansing. And it is said, that the Pythagorians abstained from eating of beans, because they bred troublesome dreams. But our God, to the intent he would declare himself not to be bound to such things, showed Daniel the kings dream, after that he and his fellows had besought God for the same by prayer.
But that the devil can put himself among men's dreams, there is no doubt; since by his help there have been and yet are many false prophets.
Whereupon Augustine in his book now before recited, the 19th chapter, saith, that if an evil spirit do possess men, he maketh them either demoniacs, or out of their wits, or else false prophets: and contrariwise, a good spirit maketh faithful prophets, uttering mysteries to the edifying of others. He also demandeth in the 11th chapter of the same book, how the difference between the revelations of good and evil spirits may be discerned the one from the other? And he answereth, that the same cannot be done without the gift of discerning of spirits. But he addeth, that an evil spirit doth always at the last, lead men to wicked opinions, and naughtiness of manners, although that at the beginning the difference cannot be perceived without the gift of the holy Ghost. In his 100th Epistle to Evodius, when he
had asked the same question, he saith; I would to God I could perceive the difference between visions, which are given to deceive me; and those which are given to salvation. But yet we must be of good cheer, because God suffereth his children sometime to be tempted, but not to perish.
11. But what answer shall we make Aristotle, who denieth that dreams come of God; for this cause specially, because he would then give the power of divination to the good and wise; not to the foolish and wicked men. We may answer, that for the most part the true prophets which are lightened by God in their dreams and visions, are both good and godly. But yet, that it may not be thought that the power of God is tied to the wisdom and manners of men, God will sometime use the ministry of the ungodly in such things, to the intent the great and wonderful strength of his providence may be declared, which is able to use all kind of means. Further (as Tertullian writeth in his book De anima) seeing he distributed his sun and rain to the just and unjust alike, it ought to be no marvel, if he impart these gifts also (especially which are of force unto man's erudition) as well to the bad as to the good. And least we should be ignorant of his fashion, the holy history declares, that the very Ethnics were oftentimes warned and corrected by God in their sleep. So was Pharaoh the king of Egypt commanded to restore Abraham his wife again. And in the like sort was
Abimelech king of Gerar warned of the same matter. And Tertullian addeth; that Even as God, when he instructeth the wicked in their dreams, doth it to make them good; so the devil contrariwise invadeth the godly in their sleep, that in their dreams he may seduce them from the way of righteousness.
Aristotle thought that God, in disposing of his gifts, should specially have respect to the wise, and to the philosophers: whereas Christ our savior taught a quite contrary lesson, saying; I thank thee, O father, that hiding
these things from the wise and prudent, thou hast revealed them unto little ones. And Paul said, that the calling of God did chiefly appertain to the poor, to the unlearned, and to the weaker sort.
And other argument was, that the very brute beasts do dream in their sleeps: when as yet no man will say, that their dreams are disposed or ministered by God. That same philosopher is deceived, in thinking, that if God send some dreams unto men, he must therefore be the author of all dreams: which without doubt is far from our sense. For we refer not all natural things to God himself, as peculiar effects whereby he instructeth men immediately (as the schoolmen speak) of things to come. Of what causes dreams arise in brut beasts, we have sufficiently showed before. And to speak Logic-like, it is no good argument, that is taken from the particular to the universal affirmatively. So that if God suggest some dreams, we must not thereupon gather, that all dreams, as well in beasts as in men, do come of him. For otherwise brute beasts have the power of hearing; neither do they want ears: yet, because God doth not send prophets to speak unto them, we may not conclude, that he doth never send any of his saints unto men, to admonish and instruct them.
12. He said moreover, If God were the author of dreams, it seemeth that he should work such things no less in the day time, than in the night. But I say, that it is in God's free choice, to use whether time he thinketh good, seeing he is Lord as well of the night, as of the day, and of sleeping, as well as of watching. And in very truth the scriptures do testify, that he showed visions to the prophets, sometime sleeping, and sometimes waking; as he thought it most convenient. Further, what absurdity is it, though he do often use the conveniency of rest, seeing the philosophers themselves, and the physicians, do grant, that men in that time are very apt to discern the
smallest stirring or noise that is? Shall this commodity of the time serve the physician, to know the humors of man's body by; and may it not serve God, to the saving of souls? In the 33rd chapter of Job, there is a goodly place, and fit unto this purpose: When sleep is fallen upon men, and that they are at rest in their beds, then the Lord openeth the ear, and confirmeth his chastisements.
Lastly it was objected, that if God would admonish men, he would do it openly and plainly, and not covertly by dark speeches. I answer, that the true prophets, and such as were inspired by God, understood very well those things which God spake to them in their sleep: wherefore they had no need of soothsayers. And if at any time that happened unto Ethnic princes
(as it did unto Pharaoh and Nebuchadnezzar) God did it, to the intent that his prophets, as were Joseph and Daniel, which were hidden and unknown, might be made famous: otherwise, he gave unto his prophets judgment, and clear intelligence of such visions as he cast upon them. But Aristotle was herein deceived, because he looked only to conjurers, which professing divination, besotted the people; as though they had been able to expound all sorts of dreams, and to show what they signified. But we may not understand those things which are now alleged, of all kinds of dreams, nor of all sorts of prophets. For they pertain only unto those, which infallibly are sent in by God. Wherefore the conjectures of conjurers, and soothsayers, are not within the compass of this matter.
Neither is there any cause why the authority of so great a philosopher should much move us, though Epicurus be of his part; who to ease his gods from troubling themselves about dreams, affirmed, as he did all other things, that they come by fortune and chance. But contrariwise Plato ascribed much unto dreams that come of God; and the Stoics taught, that
the dreams which we have by night, are as it were a familiar and domestical oracle, whereby mankind is provided for by God. This I will not omit, that Augustine in the place now alleged, Super genesin ad litteram, cap. 15. demandeth, whether the soul have naturally of itself the power to foreknow things to come? He saith that in his opinion it hath not: because (saith he) it would then use that power, seeing all men so greatly desire to know things to come. Wherefore the visions and dreams of prophets obtain not their truth from nature, but from God.
13. But if so be that dreams be suggested by God and his angels, let us see for what cause we are forbidden to make any account of them. For if the matter be thus, dreams are not to be contemned, but diligently to be observed. I answer, that all manner of regarding of dreams is not forbidden, but that only which is procured by naughty and vain arts; and that is wont to be gotten by worshipping of devils: otherwise nothing letteth, but that one may judge of humors by them; or if they be of God, and are perceived to come from him, then to follow them. Moreover, it is forbidden to extend natural dreams beyond that, which nature will suffer. And this do they, which apply their dreams to changeable events of things, about which they have no manner of consideration, either of the cause, or of the effect. And this superstitious observation of dreams, is not only condemned of Christians, but also of long time since, was disannulled by the Roman laws.
For in the 9th book of the Code De maledicis & mathematicis; in the law, Et si accepta, it is decreed, that such diviners should be extremely punished; so as, although they were even in some high office, yea and of Caesar's retinue, they were to be punished: which otherwise was not lawful to be done unto noble men. And by these words they be expressed; Aut narrandis
somnijs occult am artem aliquam divinandi, &c. that is, Or any secret art of divination, invented for the interpretation of dreams, &c.
And the difference assigned for the lawful and unlawful observation of dreams, is notably described in the 23rd of Jeremiah. For there God detesteth vain and foolish dreams, but commendeth those that are divine and true. In the 18th of Deuteronomy, all observers of dreams seem generally to be reproved. But we must understand, that according to the true
Hebrew text, there is no mention made of them. Verily, other superstitions and idolatries are there condemned, but never a word of dreams, although that else where the wicked observation of them is reproved. Therefore the good and lawful observation of dreams is not to be forbidden; yea it is permitted unto godly men to pray, that they may be admonished even in their dreams, especially of those things, which they think to be meet, and which they cannot discuss of themselves. Monica the mother of Augustine being desirous that her son should marry, for the avoiding of fornication, desired God, that even in sleep he would reveal unto her something as touching that matter: and she testified that she obtained of God some taste, whereby she discerned the thing, which in sleep she saw of herself, from those things, which were showed by inspiration from God: which thing
Augustine writeth in his sixth book of Confessions, the 13th chapter. And we know assuredly, that Daniel prayed for the understanding of Nebuchadnezzars dream; and this is without controversy to be holden, that it is the part of godly men to pray to God, that even in our sleep we may be preserved pure, and chaste, both in body and spirit. For those night visions, by the which either the mind is troubled, or the body defiled, are certain punishments of sin: especially of that which hath been drawn from our first creation. For so it should not have been in paradise, if Adam had abidden in
that truth, wherein he was made: as Augustine wrote in his fifth book, and eight chapter against Julian. Look In Gen. 20:3.